"Give Me Back the Real Me" The Politics of Identity and The Ecstasy of Rita Joe, 1967 - 1992 By Colleen Krueger B.A. Stanford University, 1996 A Thesis submitted in partial fulfillment of the requirements for the degree of •'-MASTER OF ARTS- . in The Faculty of Graduate Studies Department of History We accept this thesis as coriforrning to the required standard THE UNIVERSITY OF BRITISH COLUMBIA July 2000 © Colleen Krueger, 2000 In presenting a thesis in partial fulfillment of the requirements for an advanced degree at the University of British Columbia, I agree that the library shall make it freely available for reference and study. I further agree that permission for extensive copying of this thesis for scholarly purposes may be granted by the head of my department or by his or her representatives. It is understood that copying or publication of this thesis for financial gain shall not be allowed without written permission. Department of History The University of British, Columbia Vancouver, Canada Date July 6, 2000 Abstract Practically since its celebrated premiere in 1967, George Ryga's drama about urban Native Canadians, The Ecstasy of Rita Joe, has enjoyed canonical status in Canada. Yet the same three decades that have seen over 200 productions of Rita Joe have also witnessed radical transformations in the ways First Nations' peoples are represented, heard and perceived in Canada. How has a play written about Natives by a non-Native man in 1967 managed such a long production history on such contentious and unstable ground? How do identity politics influence this piece of theatre, and how does the theatre shape identity politics? As popular notions about Native identities have changed and as Native people continue to represent themselves in and put of court, and on and off the stage, this play about Native people in Canada has been performed and re-performed. But the directors, the venues, the actors, the costumes and sets, the language itself and (most significantly) the resulting characterizations have changed over the years — in subtle and rather dramatic ways. While the words and the fundamental plot of Rita Joe have remained the same, its messages about Native identity has evolved since 1967, in relation to social, political, economic, and cultural changes. Indeed, historical developments impact the particular ways an "Indian" is represented in a particular time; what makes a "real Indian" tends to shift with the political and social needs of the moment. This paper examines the way Native identity is represented in eight productions of Rita Joe mounted between 1967 and 1992, creating a production history that focuses on the relationship between representations of identity and particular moments in time and space and, ultimately, discerns a complex and symbiotic relationship between the aesthetic, creative world and the historio- political world. Perhaps most remarkably, the play stretches to accommodate diverse cultural narratives, gathering meaning from the identity politics of its particular performance place and time. ii Table of Contents Abstract • Body •••• • 1 ": Notes • • • 38 _' Bibliography • -41- In 1967, George Ryga's now-classic play documenting the tragic realities for First Nations' people, The Ecstasy of Rita Joe, debuted in Vancouver — written, produced and directed by white Canadians. Its producers cast white actress Frances Hyland in the title role as a young Native woman living and ultimately dying on the streets of Vancouver. Reviewer Jack Richards, heralding Hyland as "a magnificent messenger" in the pages of the Vancouver Sun, seemed particularly struck by the authenticity of her performance: her "every movement, every gesture, every word sketched a vivid, all-too-familiar picture of the Indian girl from a reservation in the country, bewildered and degraded...."0 James Barber of the Vancouver Province, reflecting stereotypes prevalent then and now, wrote that the play was "a documentary of the Indian problem...a misunderstood people with strange gods caught up in the irreconcilable conflict that arises from imposing the urban and organized values of society on simple, rural children."1 This play about "the Indian problem" delivered a wake-up call to Canadian audiences in their Centennial year. As a 1976 Vancouver reviewer would later reflect, Ryga's play "punctured the euphoria and smug complacency of Canada's birthday celebrations and declared unequivocally that all was not well with this country and its institutions."2 Fast forward twenty-five years to the silver-anniversary staging of Rita Joe at Vancouver's Firehall Arts Centre. Reflections on the 1992 performance, taken as a whole, differ strikingly in tone and language. Although reviewers write about the same play — that is to say, the same words and the same plot — they derive a very different message, a testimony to the strong and enduring First Nations people of Canada. A Firehall press release* avoiding any mention of "tragedy" or "social victims," promises "a provocative, powerful and poetic look at the social, economic and political issues facing our first people." The cast, featuring Native people in all Native roles and even an African-American man in a "white" role, went so far as to debate the value of performing Ryga's play at all in the pages of the Vancouver Sun. In this discussion, Ryga is accused of "voice appropriation": narrating a story that should rightfully be told by Indians themselves. "People would rather go and see a white person's book about Natives than go and see a Native play written and performed by Natives," lamented this Rita Joe, Vancouver actress Columpa .1 Bobb.3 People received the play, Bobb noted, not as the wake-up call of 1967, but as a grim reminder of how "so many things have stayed the same" for Native people. Clearly, the ways First Nations' peoples were represented and perceived in Canada changed significantly between 1967 and 1992, far more significantly than this short example can convey. The same three decades that saw over 200 productions of Rita Joe also saw intense Red Power protests, the 1969 White Paper on Indian Policy and the Nielsen report, the influential Caulder decision of 1972 (which led to the negotiation of modern treaties), battles over Native fishing grounds, land rights and self-government, Oka, and raging voice appropriation debates. As popular notions about Native identities have changed and as Native people continue to represent themselves in and out of court, and on and off the stage, this play about Native people in Canada has been performed and re-performed. But the directors, the venues, the actors, the costumes and sets, the language itself and (most significantly) the resulting characterizations have changed over the years — in subtle and rather dramatic ways. While the words and the fundamental plot of Rita Joe have remained the same, its messages about Native identity have evolved since 1967, in relation to social, political, economic, and cultural changes, and certainly because of the hard work of native actors, directors and writers. Examining a series of specific productions reveals that the temporal and geographic space of a particular production, the ideology of its producers, actors and audiences, and a host of other variables ultimately alter the play's messages. This short paper examines representations of Native identity in the production history of Rita Joe — analyzing the relationship between representations of identity and a particular temporal moment in a variety of productions, and ultimately discerning the complex and symbiotic relationship between the aesthetic, creative world and the historio-political world. It would be impossible to discuss every production mounted between 1967 and 1992 in this space; furthermore, many of these productions have not left a significant historical record. Since my primary goal is compiling a selection of historically and geographically diverse productions to study, I have not attempted to be comprehensive. The following is a list of major professional productions of Rita Joe from 1967 to 1992 which I have uncovered and which will be discussed here: the 1967 premiere in Vancouver; 2 the 1969 remount in Ottawa; a 1973 Washington, D.C. performance; a 1975 London, England production; a 1982 tour mounted by the Prairie Theatre Exchange in Winnipeg; a 1984 Calgary production; a 1989 Toronto production; and the twenty-fifth-anniversary staging in Vancouver in 1992. By closely examining records of these historically and geographically diverse performances, we discover what these specific productions and their critics had to say about Native Canadian identity, and how and why those messages change from production to production. What choices have production companies made in representing Native people? What political messages are theatres thus picking up and transmitting? What messages are Native and non-Native audiences getting, messages that impact their views and in turn impact their politics? By asking these questions about each production, we develop a sense of the changing faces of First Nations people in Rita Joe and in Canadian society, and can draw some synergetic links between those representational changes and the socio-political history of this time. Along with programmes, interviews and other archival records from specific productions, this paper relies heavily on first-hand accounts of performances taken from newspapers and other media. While newspaper reviews are a tremendous source — particularly when many accounts describe a single production — they are certainly not a perfect source. We know, for example, that the particular biases of a newspaper or a reporter can certainly color an ostensibly "impartial" account, and that reviewers do not always reflect the sentiments of general audiences. It is imperative that we remember these limitations. But along with the archival material from the theatres themselves, professional reviews comprise the majority of the available historical record, and are, for better or worse, an essential element in uncovering theatrical histories.